the Week of Proper 5 / Ordinary 10
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Bahasa Indonesia Sehari-hari
Mazmur 16:3
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- EveryParallel Translations
Orang-orang kudus yang ada di tanah ini, merekalah orang mulia yang selalu menjadi kesukaanku.
Maka akan orang yang suci di atas bumi, akan segala orang yang mulia itu adalah kesukaanku.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
But: Galatians 6:10, Titus 3:8, Hebrews 6:10
the saints: Psalms 30:4, Psalms 116:15, 2 Chronicles 6:41, Acts 9:13, Ephesians 1:1
the excellent: Proverbs 12:26, Song of Solomon 4:1 - Song of Solomon 7:13, Malachi 3:17
in whom: Psalms 119:63, Proverbs 8:31, Proverbs 13:20, Song of Solomon 7:10, Isaiah 62:4, Ephesians 5:25-27, 1 John 3:14-17
Reciprocal: Genesis 13:11 - they Numbers 7:5 - Take it Ruth 1:10 - Surely 1 Samuel 19:2 - delighted Job 5:1 - the saints Psalms 15:4 - but Psalms 47:4 - excellency Psalms 122:8 - General Song of Solomon 1:8 - O thou Song of Solomon 5:1 - eat Daniel 5:12 - an excellent Malachi 3:16 - spake Luke 17:10 - General John 11:3 - he John 13:34 - That ye love Acts 4:23 - they Acts 9:32 - the saints Acts 26:10 - the saints 2 Corinthians 6:14 - for Ephesians 1:15 - love Ephesians 5:9 - goodness Colossians 1:2 - the saints Titus 1:8 - a lover of good Philemon 1:5 - toward the Lord
Cross-References
Sarai Abrams wyfe bare hym no chyldren: but she had an handemayde an Egyptian, Hagar by name.
And he went in vnto Hagar, and she conceaued. And when she sawe that she had conceaued, her mistresse was despised in her eyes.
And Sarai sayde vnto Abram: there is wrong done vnto me by thee: I haue geuen my mayde into thy bosome, whiche seyng that she hath conceaued, I am despised in her eyes, the Lorde be iudge betweene thee & me.
But vnto the sonnes of the concubines whiche Abraham had, he gaue gyftes, and sent them away from Isahac his sonne (whyle he yet lyued) eastwarde vnto the east countrey.
Then went Esau vnto Ismael, and toke vnto the wyues [which he had] Mahalah the daughter of Ismael Abrahams sonne, the sister of Nebaioth to be his wyfe.
And she gaue him Bilha her handmayde to wyfe: and Iacob went in vnto her.
When Lea sawe that she had left bearyng chyldren she toke Zilpha her mayde, and gaue her Iacob to wyfe.
And he rose vp the same nyght, and toke his two wyues, & his two maydeseruauntes, and his eleuen sonnes, and went ouer the forde Iaboc.
And as Israel dwelt in that land, Ruben went and lay with Bilha his fathers concubine: And it came to Israels eare. The sonnes of Iacob were twelue in number.
And Dauid toke him mo concubines and wyues out of Hierusalem, after he was come from Hebron, and mo sonnes & daughters were yet borne to Dauid.
Gill's Notes on the Bible
[But] to the saints that [are] in the earth,.... Who are sanctified or set apart by God the Father in election; whose sins are expiated by the blood of Christ in redemption, and who are sanctified or made holy by the Spirit of God in the effectual calling; and who live a holy life and conversation: these are said to be "in the earth", not to distinguish them from the saints in heaven, to whom the goodness of Christ extends as to them, unless it be to distinguish them from the angels in heaven, who are called saints, Deuteronomy 33:2; as Aben Ezra observes; but to point out the place of their abode, scattered up and down in the earth; and to show that love, grace, goodness, and kindness of Christ reaches to them in the present state of things, notwithstanding all their meanness and imperfection in themselves, and their despicableness in the eyes of others; see John 13:1;
and [to] the excellent; the same with the saints, who though reckoned by men the faith of the world, and the offscouring of all things, are in high esteem with Christ; they are "nobles" o in his account, as the word is rendered in Jeremiah 30:21; they are princes in all the earth, and these princes are kings; they are made kings and priests unto God by Christ; they wear and live like kings, and have the attendance, power, riches, and glory of kings; they are guarded by angels, they have power with God, they are rich in faith, and heirs of a kingdom;
in whom [is] all my delight; Christ's delights were with these sons of men before the world was, and have always continued with them; they are his "Hepbzibah" and "Beulah", as in Isaiah 62:4; hence he became incarnate, and suffered and died for them, and makes application of all the blessings of his grace and goodness to them.
o אדירי "magnificis", Junius Tremellius, Piscator, Rivetus "nobilibus delectationis meae", Gejerus; "ducibus eorum", Cocceius; so Michaelis.
Barnes' Notes on the Bible
But to the saints that are in the earth - This verse also has been very variously rendered. Our translators seem to have understood it, in connection with the previous verse, as meaning that his “goodness,” or piety, was not of so pure and elevated a character that it could in any way extend to God so as to benefit him, but that it “might” be of service to the saints on earth, and that so, by benefiting them, he might show his attachment to God himself. But if the interpretation of the previous verse above proposed be the correct one, then this interpretation cannot be admitted here. This verse is probably to be regarded as a further statement of the evidence of the attachment of the psalmist to God. In the previous verse, according to the interpretation proposed, he states that his happiness - his all was centered in God. He had no hope of anything except in him; none beyond him; none besides him.
In this verse he states, as a further proof of his attachment to him, that he regarded with deep affection the saints of God; that he found his happiness, not in the society of the wicked, but in the friendship of the excellent of the earth. The verse may be thus rendered: “As to the saints in the earth (or in respect to the saints in the earth), and to the excellent, all my delight is in them.” In the former verse he had stated that, as to God, or in respect to God, he had no source of blessing, no hope, no joy, beyond him, or independent of him; in this verse he says that in respect to the saints - the excellent of the earth - all his delight was in them. Thus he was conscious of true attachment to God and to his people. Thus he had what must ever be essentially the evidence of true piety - a feeling that God is all in all, and real love for those who are his; a feeling that there is nothing beyond God, or without God, that can meet the wants of the soul, and a sincere affection for all who are his friends on earth. DeWette has well expressed the sense of the passage, “The holy, who are in the land, and the noble - I have all my pleasure in them.”
In the earth - In the land; or, perhaps, more generally, “on earth.” God was in heaven, and all his hopes there were in him. In respect to those who dwelt on the earth, his delight was with the saints alone.
And to the excellent - The word used here means properly “large, great,” mighty; then it is applied to “nobles, princes, chiefs;” and then to those who excel in moral qualities, in piety, and virtue. This is the idea here, and thus it corresponds with the word “saints” in the former member of the verse. The idea is that he found his pleasure, not in the rich and the great, not in princes and nobles, but in those who were distinguished for virtue and piety. In heaven he had none but God; on earth he found his happiness only in those who were the friends of God.
In whom is all my delight - I find all my happiness in their society and friendship. The true state of my heart is indicated by my love for them. Everywhere, and at all times, love for those who love God, and a disposition to find our happiness in their friendship, will be a characteristic of true piety.
